A Complete History and Mystery of the Old and New Testament

Judges CHAP. XII.

JUdges the Twelfth contains, (1.) Jephthah 's War with the Ephraimites, with its Cause and Event, and then his Death from, ver. 1. to 7. (2.) His Three Successors from ver. 8. to the end.

The Remarks upon the first part are; First, Such was the Pride of Ephraim, that they were Drunk with it, Isa. 28.1, 3. as being descended of Joseph the most Honorable of all the Patriarchs, and therefore out of Vain-glory and Envy, they pick a Quarrel with Jephthah and his Gileadites, as they had done before with Gideon, Judge. 8.1, 2.3. and with his few Followers, for Monopolizing the Glory of a great Victory to themselves without their Assistance.

N. B. Though Gideon was a Meek Man, and with a soft Answer pacified their proud Rage; yet Jephthah (a more Morose Man ) would not do so, for they gave him greater Provocations, calling him and his Followers a Company of Fugitives, that for Carnal ends had chosen their Habitations on the wrong side of Jordan, far from Shilo, and the whole Body of Israel, and they upbraid him for not calling them to be his Auxiliaries, that they might have shared with him in the Honor of his Conquest; and hereupon they threaten to burn his House with five. ver. 1.

N. B. Here good Jephthah is involved into another Calamity, Fluctus fluctum trudit, a Succession of Sorrows attended him, Velut unda supervenit undae, one Wave follows another. He was but newly returned from his Expedition against the Ammonites, and but newly also after that, made miserable by his Rash Vows Execution upon his only Child and Daughter; and now must he be necessitated to fight with his own Implacable Brethren of Ephraim: Crosses seldom come single: However Jephthah resolves to be Innocent on his part, and labors to appease them by his Apology, ver. 2, 3. wherein he stoutly tells them, they made little of a Lye, for he had called them to aid him (though they denied it) and out of either neglect, or fear of danger, failed to come at his call, though he called them by Authority, as then the Judge of Israel; and upon your failure (saith he) I did put my Life in my Hand, and hazarded that precious Jewel, upon great Disadvantages; yet the Lord stood with my few against the Ammonites many, and hath delivered not only us, but also yourselves from their Slavery; wherefore ye ought with all thankfulness to have Congratulated the Conquest, and not Quarrel with the Conqueror for preventing your Danger in War, and for procuring your Liberty in Peace; forgive me this Wrong, in running such Hazards to preserve you and yours, &c.

N. B. This Speech prevails not now with Ephraim, as Gideon 's had done before, not because this was less prevalent in itself, and not backed with as Cogent Arguments, but because they were now deeplier pricked with Pride and Envy, having no share at all in Jephthah 's Victory, as they had some in Gideon 's, by taking the two Kings Z • ebb and Oreb; and now those two Hellish Furies, Pride and Envy aforenamed, do ripen them for their ruin, as Prov. 16.18.

The Second Remark is, The Event of this Civil War, when Jephthah found those Ephraimites irreconcilable, passing over Jordan to fight him in his own Country, even in the Country of Gilead, with a vast Army, and giving him and his Army (whom God had honored with Victory over the Ammonites, though exceeding numerous) most Opprobius Nick Names, as Fugitives, and the very Scum, or Dr • ggs of Israel; he will not be so Mealy Mouth'd with them, as Gideon had been before him, Judge. 8. but resolves to fight them, Immedicabile vulnus ense recidendum est, &c. When he had nô hopes of Curing, he falls upon Cutting, and Corrects their Notorious Insolency with the Edge of the Sword.

N. B. And the same Lord of Hosts that had given him Victory over the Oppressing Ammonites, gives him Victory likewise over those Arrogant Ephraimites, that durst so Seditiously Rebel against their Supreme Magistrate whom God had extraordinarily called to be a Judge over Israel; insomuch as he slew Forty two Thousand of them, slaying not only these that stood in the Battle, but also all such as fled from it, discovering themselves to be Ephraimites by their Lisping Language; for when they could not pronounce Shibolath (which signifies fluxus fluminis, the Ford of Jordan, (which they desired to over homeward,) they cried [Sibboleth] and could not pro • ounce the Word with its Aspiration; so their Dialect discovered them, and exposed them to the Slaughter.

N. B. Jephthah might have offered many Hebrew words that had [sh] double in them, a Shomesh the Sun, Shelishah Three, or Sha • shelch a Chain, &c. in signification; but the word proposed was Shiboleth, because (saith Dr. Lightfoot ) of the present occasion, for the word signifies a Stream, and the Ephraimites (denying themselves to be of Ephraim, having a wicked Principle of Liberty to Lye, rather than to Die ) are required to call the Stream which they would have Waded thorough to Mount Ephraim, by the right name, and they could not name it aright with a breathing Pronounciation, like the French that cannot pronounce Aspirates, but call [Third] a Tird: Therefore seeing those Fuguives (a Name they had branded Jephthah with) could not breath a-right, are slain, and must breath no more, &c.

N. B. Not • well. How many discover themselves to be Naughty by their Lisping Language in Religious Matters, speaking the language of Ashdod, Nehm. 13.24. Their Speech doth bewray them, as Matth. 26.73. By our words we shall be justified, or condemned, &c. Matth. 12.36.37.

The Third Remark upon the second part of this Twelfth Chapter is, The Successors of Jephthah, who after his two famous Victories Foreign and Domestic, in his six Years of Judgeship, then died; and was succeeded,

First, By Ibzan, ver. 7, 8.9, 10. He Judged Israel Seven years in peaceable times (as did his two Successors after him) and therefore nothing of special note acted against Forreign or Domeslick Enemies is Recorded of them, in the time of their Judgeship, save only that this Judge Ibzan was Renowned both for the Number, and for the Equality of the number of his Sons and Daughters, having Thirty of each, whereby he linked himself into a large Affinity, and so was much strengthened in his Government. According to the Duty of a good Father, he sent his Daughters out of his Family abroad, where he had found fit Matches for them all, and he took Thirty Daughters out of other Families to be Wives for his Thirty Sons, and so to live with them in their Father's Family. And,

N. B. Thus on both hands, the Husband went not to the Wife, but the Wife meant to the Husband, as to her Lord and Head.

N. B. And thus likewise, the Man misseth his Rib, so maketh out to recover it; and the Woman (made of the Rib taken out of Man's side) inclineth to be in her old place again, under the Man's Arm, or Wing; therefore an Husband is called a Rest for the Woman, Ruth 3.1. And hence arises that Natural Propensity in most People to a Marriage Union, both in Males and in Females of Mankind, in all Ages, &c.

Secondly, The next Successor was Edon, of whom nothing is recorded, save that he Judged Israel Ten Years, ver. 11, 12. maintaining the purity of God's true Worship, and administering Justice among the People in those peaceable times, and therefore is he thought worthy to be reckoned among the Judges, not Dying in his Iniquity for not having done good among his People, Ezek. 18.18.

N. B. Only Samson 's Birth is supposed to be about the beginning of Elon 's Judgeship, God then being about to raise up a Remedy against Israel 's Malady, by the Oppressing Philistines, whose Forty Years Oppression of Israel probably began about this time. And,

Thirdly, After Ibzan the Tenth Judge, and after Elon the Eleventh Judge, succeeds Abdon the Twelth Judge, who Judged Israel Eight Years, ver 13, 14, 15. where he hath a most Renowned Character for his Numerous Sons and Nephews, the Noble Number of Seventy.

N. B. Enow to make up a whole Sanhedrim, and himself the Judge: These are all said to ride upon Seventy Ass-Colts, to set forth their Gallantry and Grandeur, which at least argueth, that this Abdon was a Man both of a vast Estate, and of a most high Honor; in whom the Ephraimites (himself being of Ephraim ) began to recover themselves from that low Estate into which they had been reduced by Jephthah, &c. So Joseph 's Glory shone forth again in him, as it had done in Joshua, &c.

Judges, CHAP. XIII.

JUdges the Thirteenth holds forth the Nutivity of Samson, in the Circumstances Antecedents and Consequents.

First, The Antecedents affords those Remarks. As,

First, The Angel's Apparition the first and second time: The first time was when God had again sold Israel for their new Apostasy and Idolatry into the hands of the Philistines for Forty Years, ver. 1.

N. B. There be two Opinions when those Forty Years began: Some say,

First, That they began about the Fifth Year of Ibzan; because 'tis said here, that Israel was under the power of the Philistines at Samson 's Birth, ver. 5. So that the first Twenty Years is supposed to begin soon after Jephthah 's Death, and the great Slaughter that Jephthah had made upon Ephraim (which Tribe was looked upon as the Chief Bulwork of Israel ) might well encourage the Philistines to make Incursions into their Country of Cannan; and give the computation of the first Twenty Years Oppressing Israel, and then the second Twenty is the exact term of Samson 's Judgeship, Judge. 15.20. But.

The Second Opinion begins the first Twenty of the Forty at Samson 's first Year, and carries on the second Twenty downward to those that succeeded him, as Eli and Samuel; and that for those Reasons.

N. B. The First is, These over-Numbers are always computed under the following Judges, who delivered the People from their Oppressions.

The Second Reason is, This Apostasy of Israel (which caused God to deliver them into the Philistines hands) must be after the Death of Abdon, seeing 'tis set down so expressly in the Text, that after his Death, Israel sinned again, &c. ver. 1.

The Third Reason is, It doth not appear, that Israel fell into Idolatry during the three last Judges, but lived in a profound Peace, as above; for we read not either of any Oppressions by their Enemies, or of any Deliverances from their Oppressors in any of these Therelast Judges times.

The Last Reason is, It is plainly apparent, that Israel was under the Oppression of the Philistines, a great part of that time wherein Eli Judged Israel, even until after his Death that Samuel succeeded him, 1 Sam. 7.9, 10, 11, 12. Whether of those Two Opinions be most certain, I shall not determine, but leave it to the Judicious Reader.

N. B. However, this I dare confidently affirm, That the Sin of Israel (whenever it began to break forth to cause this Calamity by the Philistines ) was a most grievous Eye-sore to a most Gracious God, who had now delivered them out of the hands of their Oppressors five several times already, under the Government of the Judges: If any sin be an Eye-sore to that God who is of pure Eyes, and cannot behold Iniquity, Hab. 1.13. (who cannot look upon it, but he must loath it, who cannot behold it, but he must punish it) how much more are those great and gross Sins of Apostasy and Idolatry; but more especially in God's Israel, who sinned against greater Light and greater Love than other Men; and who should have said, [Shall we again, after so many Deliverances, turn away from God?] ver. 9.13.

N. B. Those sins in them, were sins of the greatest Aggravation, their sins were therefore worse than others, because they ought to have been better than others; and hereupon God most justly sells his own Circumcision to be plagued by the Uncircumcision. The Lord's of the Uncircumcised Philistines, do Lord it over God's Circumcised Heritage, most probably during the Days of Samson and Eli, because they had misimproved that precious Peace they had enjoyed under the three forementioned Judges: The Prosperity of Fools destroyed them, Prov 1.32.

The Second Remark is, Now the ever-flowing and overflowing Fountain of Divine Compassion towards his own Oppressed People, begins to break forth, and to raise up a suitable Remedy for their sore Malady: In order hereunto, no less than the Angel of the Covenant, the Eternal Son of God (who had appeared to Joshua and to Gideon in an Human Shape ) now appeared unto Manoah 's Barren Wife of the Tribe of Dan (though Idolatry had broke forth first publicly in that Tribe ) ver. 2, 3, &c.

N. B. Some indeed say, He was but a Created Angel, because he would not have Manoah to Sacrifice to him, but to the Lord, ver. 16. But this is easily Answered, being spoken only according to Manoah 's Opinion of him, that he was no more than a Meer Man, like that of Christ, [Why callest thou me good? There is none good but God,] Matth. 19.17. because he thought him to be but a Man: But this here was more than a Man, even 〈 in non-Latin alphabet 〉 , God-Man, and more than an Angel, even the Lord of Angels, whom Manoah afterwards calleth Elohim, ver. 22. and his Wife calleth him Jehovah, ver. 23. and by himself he is called [Wonderful,] which is one of those Names given to Christ, Isaiah 9.6.

N. B. The Messiah appeareth to Manoah 's Wife, who is not named here, yet had she her Name writ in the Lamb's Book of Life, and was undoubtedly a good Woman, and possibly the better because she was Barren; for this Providence was an Ordinance to her, and a blessed Means to humble her, and so to prepare her for such a Mercy in her singular Son Samson.

N. B. 'It is an excellent Observation, that the Barren Women in both Testaments, such as Sarah, Rachel, Elizabeth, &c.) had the best Children.

N. B. Christ tells her, though she was Barren by the Course of Nature, yet should she be Cured by the Power of God: He foretells Samson 's Conception and Birth, Instructs her how both to Breed him in the Womb, and to bring him up, when brought forth into the World, according to the Law of the Nazarites, Numb. 6.1, 2, 3, &c. as one separated from the World, and Consecrated unto God, ver. 3, 4, 5. Thus Samson must be both Conceived and Born Supernaturally of a Barren Woman, and must be the first Nazarite we read of in Divine Record, and all this to be a fitter Type of Christ himself, who is the Grand Votary, &c. as after, and who gave those Directions here to his Mother, that seeing he must draw Nourishment from her, both in her Womb, and at her Breasts, she hath her Dyet prescribed both for Meat and Drink, that the Sanctifying of her Son might take its beginning from herself, and the Mother must observe all these Rules only for her Son Samson 's sake, because commonly [Partus sequitur ventrem] the Birth follows the Belly, the Child taketh after the Mother.

N. B. And therefore that Mother, who would have an Holy Child, must be careful that herself be Holy; and Parents may learn from Samson 's Parents to be praying Persons, ver. 8. and to cry, [How shall we order the Child?] ver. 12. Such Sollicitude is laudable, and God 's Direction for Children's Education is very needful.

The Third Remark upon the Antecedents of Samson 's Birth, is the second Appearance of the Messiah to both his Parents, from ver. 6. to ver. 20. As soon as he had appeared to the Wife the first time, and delivered his Message to her, she immediately ran and told her Husband, that a Man of God had been with her, and had said to her, that she should Conceive, &c. ver. 6, 7.

N. B. Josephus tells us, that this Manoah was a great Prince in the Tribe of Dan, that his Wife was a most Beautiful Woman, and that he was Jealous of her, &c. But who told him so? Thus to slander a godly Couple; for had he indeed been Jealous of her to her knowledge, she would hardly have told him such a Story of a most Majestick Man (with an Angelical Countenance ) coming to her in her Country-Farm, as Josephus reports: Waving therefore those Fables, the Scripture of Truth tells us, as soon as Manoah heard these Tidings, he prayed to the Lord, that the Man of God might come again, &c. ver. 8. God hearkened to his Prayer, and the Messiah came again to his Wife, ver. 9. and not to him, because (as is supposed) she was more afflicted about her own Barrenness, than her Husband was, and therefore had she been a longer and a more Ardent Sutor, for the Removal and Cure of it: Christ comes to her [as she sat in the Field,] about her Country Affairs, not to her Husband (as Josephus saith untruly) but to her, who immediately called him, and when come, he held a long Conference with the Angel, wherein he hath a Confirmation of his Wives Information, and new Instruction for the Order of the promised Son, ver. 8, 9, 10, 11, 12, 13, 14. upon this, Manoah invites this Man of God to a Banquet, accounting him worthy of a Prophet 's Reward, even double Honor, 1 Tim. 5.17. namely Reverence and Maintenance; he must give him the usual Respect and Entertainment of Strangers, Gen. 18.5. Judge. 6.18. Manoah cannot demonstrate his Gratitude to him (for appearing at his Prayer, and thus directing them as a Prophet) better than to feast him with a Kid, and thereupon begs his Patience to be detained a while with them, unto which he consented.

N. B. Oh Happy we, if Christ may be detained a while, if we can constrain him to stay a little with us as the two Disciples did at Emmaus, Luke 24.29. Christ stays here until the Kid can be prepared; and Oh how profitably was that short time Improved in Divine Discourse! would to God we could learn to do so. The Man of God tells Manoah, though he was willing to be detained, yet would not he eat of his Meat, because he needed it not as Mortal Men do, so he adviseth him to turn his Feast into a Sacrifice: Hereupon Manoah enquires after his Name, the Messiah answers his Name was Secret, or Wonderful, the Hebrew Word signifying both.

First. It was Secret, so not to be pryed into by Curiosity, Deut. 29.29. And,

Secondly, Wonderful, so that it cannot be comprehended by any Human Understanding; and therefore 'tis rather to be adored than searched into, ver. 15, 16, 17, 18. This Wonderful Angel manifested his Name to Manoah after in his wonderful Actings: Then Manoah took a Kid, &c. though he was no Priest, nor had he nigh him the Altar of God's appointing to offer his Sacrifice upon, Deut. 12, 13, 14, &c.

N. B. Yet Christ standing by him, gives a sufficient Warrant to him, ver. 16. so that he dispensed with his own Law, and made both this extraordinary Sacrificer, and the extraordinary Altar to be both Lawful and Acceptable, ver. 19. This Acceptance more. plainly appeared in the wonderful Actings of this Angel, for no sooner was Manoah 's Kid laid upon the Rock as a Sacrifice, but presently fire is fetched out of the Rock, in a miraculous manner, and consumed the Kid-flesh, and the Angel ascended up to Heaven in the Flame thereof, while Manoah and his Wife looked on, ver. 20 whereby they knew he was more than a Man of God, even the Angel of the Lord, yea, the Lord of Angels: All this could not but be a strong Confirmation of their Faith, in having their promised Son, and that their Prayers and Oblations were assuredly accepted of God, seeing Christ himself had carried them up along with him to present them to the Father.

N. B. And this is Christ's Work still, for his Praying Servants; he is our High Priest that both brings and Burns our Sacrifices to God, and perfumes our Prayers so with the sweet Odours of his Merits and Mediation, Revel. 5.8. and 8.3. Psal. 14.12. that they cannot fail or fall short of going up with Acceptance upon God's Altar; the Flame of this Altar doth sweetly represent the Office of Christ in his procuring Acceptance with God both for our Prayers and Persons, &c.

N. B. However, the Effect of this Wonderful Ascension, became a dreadful Consternation in both the Beholders, so that they both fell upon their Faces to the ground, ver. 20. possibly the fire flaming forth out of the Rock, and turning their Sacrifice into Ashes, as Psal. 20.3. might fright them at the first into this prostrate posture, and both of them were struck with a Religious fear of Death, (as is expressed, ver. 22.) and out of a Reverence to that glorious presence manifested in such a wonderful manner, they humble themselves to the Earth in Supplication to God for the prevention of Death.

N. B. The Sign of this Malady was more manifest in Manoah, who was in the deeper Consternation than the Woman, as appeareth by his lamentable Out-cry, [We shall surely die, because we have seen God,] ver. 22. and no wonder, he cried so to his Wife, when Gideon (a Man of a more Martial and Magnanimous a Spirit) said as much in effect, Judge. 6.22.

N. B. This General Notion was grounded (as 'tis supposed) from the mistaking of that Text, [There shall no Man see God and live,] Exod. 33.20. for though no Mortal Man can behold God in his Majesty, yet Jacob, Moses, and others, saw God in such Simulachra 's whereby he made himself visible to them, yet their Lives were preserved: The Rabbins say of them, they saw [Merchabab, velo Rochab,] only the Chariot God Rode in, but not the Rider.

N. B. But Manoah 's Wife recovered herself first out of the Consternation, and having got her Faith above her Fear, labors to recover her Husband, by applying a fit Remedy to his Malady: It seemeth here, that the weaker Vessel had the stronger Faith, ver. 23. where she brings forth pregnant Arguments to shore up her Husband's fainting Faith, which be, First, From God's receiving their Oblation. And the Second is, From God's Revealing such Secrets to them about having a Son, &c. And her Third was, And both these in a time of Grievous Common Calamities, when open Vision was not: Therefore she concludes, We shall not Die.

The last Remark is upon the second part of this Thirteenth Chapter, namely the Consequents of this Wonderful Apparition. As,

First, Manoah 's Wife, (notwithstanding her Fright ) both asked and bears a Son, by the force of her Faith, and calls his Name Samson, Hebr. Shimshon, which signifies Solilus.

N. B. A Little Son, for Shemesh, Hebr. signifies a Son; thus he was a Type of Christ (who had promised him to his Parents ) even that Sun of Righteousness, Mal. 4.2.

N. B. Josephus Interprets this Name Robustus, Strong, because Samson was strong even to a Proverb, [As strong as Samson,] and as the Sun in its strength, Judge. 5.31. is irresistible, even so was Samson, whom the Lord blessed with growth, ver. 24. both in Invincible Valour of Mind, and in Impregnable Strength of Body.

N. B. So that like a little Sun, he began to shine forth toward Israel 's Deliverance.

N. B. Or Shemesh, Hebr. signifies a Servant, for the Sun is the grand Servant of the World, lending light to Man in all his Labors, who is said to go forth to his Work, and to his Labor until the Evening, or Sun-setting, Psal. 104.23. So Samson was a great Servant of God for Israel 's good: [The Spirit of the Lord began to move him at times,] ver. 25. that is, to inspire him with all Gifts and Graces needful for that high employ of Israel 's Judge and Deliverer.

N. B. What God called him to, he qualified him for; so that while he was yet but a Stripling, he manifested some Mighty Marks of a most Military Martial Mind in some Matchless Exploits (as is supposed) against the Philistines, which the next Chapter maketh apparent, God making use of those his Youthful Essays, as Praeludes of Samson 's future Valour and Victory over those Philistines, whom he hereby provoked, and made a Challenge to a Duel, &c.

N. B. Those early Attempts of his were [ in the Camp of Dan,] so called, Judge. 18.11, 12. which Story, though placed after this, was done before it as above: In this very place (near Hebron ) the Danites had formed another Camp, to give some check to the Incursions of the Philistines, which might occasion this Youth to exert his Valour in sight of the Danites.

N. B. Oh Happy Youth, that has the Spirit of God moving them betimes while Young, &c.

Judges CHAP. XIV.

JUdges the Fourteenth contains Samson 's Marriage, whereof the Antecedents, the Concomitants, and the Consequents are very considerable.

First, The Antecedents of it afford Remarks. As,

First, Samson went down to Timnath, ver. 1. a City given by Lot to the Tribe of Dan, Josh. 19.43. but they being not able (it seems) to drive out its Inhabitants, the Philistines lived there still, and now by God's Just Judgments for Israel 's new sins they were Lord's over Israel, ver. 4. yet they paying their Tribute duly and truly, they were suffered to Trade with them; therefore Samson, when grown up to Maturity, went down thither, whether to the Market or to the Sports, or to some great Feast, &c. is not recorded, but this is written. That there Samson 's Licentious Wandering and Wanton Eye, became a Burning-glass to set his Heart on fire to Marry a Daughter of the Philistines, and upon his return home, he begs his Parents to get him her for a Wife, ver. 2.

N. B. Though he lived in times of Ignorance, and Profaneness, and though he had six'd his Affections upon this Timnath-Maid, yea, and though he had a Warrant from God (as some do sense, ver. 4.) to do what he did, yet would he not take a Wife without his Parents consent, as Gen. 21.21. and 24.3, 26, 34, 35. The very Light of Nature, and the dim Light of the Law, can convince Men's Consciences of this necessary Duty in the worst of times: Oh then what a shame is it, that this Law of Nature, is no more, yea, so little observed in our Land of Goshen, &c.

N. B. Samson 's Parents at the first Dissented from it, and that upon good grounds (because God had forbid the Israelites to make Marriages with those Cursed Uncircumcised Nations, Exod. 34.12.16. Deut. 7.3. whereof the Philistines were a part, ver. 3. But when they understood by Samson 's Information, that it was of the Lord, who could dispense with his own Law, as in Hos. 12. for his own glorious ends, they then consented to it, ver. 4. and went down with their Son to Timnath, ver. 5. understanding that God in their Son Samson, was seeking an occasion against the Philistines, in his Marriage with one of their Daughters.

N. B. For by a particular Inspiration Samson might argue with his Parents in this Dilemma, or double-horned Argument, which pusheth both ways; the Philistines will either grant me their Daughter, which I desire to Marry, or they will deny it; if they deny to give her me, then shall I take an occasion to assault them, for the Affront offered to me, because they have disgraced me; and if they grant her, and gratify my Desires, then will they be bound to more Benignity and Benevolence towards me and all my People Israel in the Bonds of Affinity, contracted by the Marriage.

N. B. But if they hereafter break those Bonds of Affinity, this will administer another occasion of a new Quarrel against them: By the Importance of these Arguments (together with his Importunity ) his Parents were overcome to accompany him, that Samson, though a Nazarite, might carry on his Courtship to a Lady of the Philistines, though an Heathen and an Infidel, because they now say, she pleased their Son well, not only for her Beauty, but for the design of God in Order to Israel 's Deliverante, more especially therein.

The Second Remark upon the Antecedents of his Marriage is, Manoah, his Wife and Son go down together to Timnath, that a Solemn Contract might be made betwixt Samson and his Sweet-heart. But in their joint-Journeying toward the City, Samson steps aside at the Vineyards from his Parents, upon some occasion not expressed, (it may be to ease Nature; ) or,

N. B. By some Divine Impulse for the following Encounter; for a Young Lyon (in the prime of his strength) rushed out of the Vineyards, and roared fiercely against him, when found alone, [then the Spirit of the Lord came mightily upon him, ] both stirring up and augmenting his Strength and Valour, so that he takes the Lion by the Chaps, and rent him as speedily and as safely, as if he had been but some Tender Kid, though he had no Weapon in his hand, ver. 5, 6. This Miraculous Exploit was to Confirm Samson 's Faith, in his great undertaking, unto which the Lord was now calling him to be a Judge for Israel against the Philistines; as it befell David in the like case afterwards, 1 Sam. 17.34.

N. B. And this Essay did far exceed the Poet 's Story of their Hereules 's Encountring of a Lyon, for they say, he had a Club in his Hand: And such was Samson 's Modesty, that when he came up to his Parents again from this Diversion,

N. B. He told not them of this wonderful Work he had wrought (as many Braggadocio 's would have done) not so much, lest his Parents should reprove him therein; but more especially, lest they should divulge it at Timnath, prudently pondering the prejudice that might arise thereby, considering 'twas not yet a fit season to create Jealousies, and to awaken the fears of the Philistines. Therefore Samson keeps silent, and steps on in the Company of his Father and Mother to Timnath, and there to Solemnize this Contract with the Woman, 'tis said, [he talked with her,] ver. 7. from whence the Rabbins Report, that Samson Converted her to the true Religion, by this Conference.

N. B. But that is an uncertain Report. It may more probably be said, That they were now Contracted by Consent of Parents on both sides, (for that was in use among the Heathens. Placuit Despondi, Nuptiis hic dictus est Dies. Terence.) And their Marriage-Day was at this first Meeting concluded, when their Wedding together might be solemnized, and fully completed for their Bedding together also.

The Second Part is the Concomitants of Samson 's Marriage: Remarks hereon are,

First, When this convenient time was come for Solemnizing the Marriage according to the Unanimous Agreement of the last Meeting, Samson goes down with his Parents to be Married, and turning aside to see the Carcase of the Lyon, behold there was a Swarm of Bees, and Honey in the Carcase, ver. 8.

N. B. Because this must require a long time in the Course of Nature, therefore some say there was a great Space betwixt the Time of his Contract, and the Time of his Marriage, otherwise Honey-Combs could not have been found in the Carcase, &c.

N. B. But such as so say, do forget that Lovers Hours are full of Eternity, every Hour is a Day, every Day a Week, every Week a Month, and every Month a Year.

N. B. Many Reasons may be rendered, why that Interspace ought not to be over-long: 'Twas only but a few Days that were desired betwixt the Agreement of Marriage, and Rebecca 's going to be Married to Isaac, Gen. 24.55. Yet Eleazar being in Marriage-haste for his Young Master, would not admit of that small Delay.

N. B. As to the Honey-Combs in the Carcase, it cannot be imagined, that this was done in an ordinary and common Course of Nature, for Bees do naturally abhor all ill smells, such as this new slain Carcase could not want, &c. All this came to pass by an overruling Providence of God, acting herein after a Supernatural manner, in Subserviency to his following Design.

N. B. No doubt but Samson turned aside to see it, that he might Recognize God 's Great Work in his Deliverance from so great a Danger, and be accordingly thankful for it, as Psal. 77.10. to remember former Favors of God, &c. Samson took of the Honey-Comb in his hand, and went on Eating till he came to his Father and Mother.

N. B. Oh, that we could feed upon that Pabulum Fidei, the Heavenly-Honey-Comb and Manna of the precious Promises, until we come to our Father who is in Heaven; and he gave thereof to them, and they did eat, ver. 9. still Samson keeps silent, not telling his Parents either how he had killed the Lyon, or how he came by the Honey out of the Carcase of the Lyon which he had slain; his Taciturnity in this case was his deep Policy, and his Sublime Prudence, for had his Parents reported it at the following Marriage-Feast, (as many Parents love to tell of the Exploits of their Children) it had quite spoiled the Mystery of his Riddle, &c.

The Second Remark upon the Concomitants of Samson 's Marriage is, Samson made a Marriage-Feast, according to the Custom of the Country, ver. 10. and such a Custom is the more laudable, considering that Feasting can never be more seasonable, than when Man recovers his lost Rib.

N. B. At which Feast the Philistines observing Samson 's Stature and Strength, his Countenance and Carriage, under pretence of gracing him in his Feast, brought Thirty Companions to be as Bride-men, as Matth. 9.13. Mark 2.19. John 3.29. but in truth those Companions were not set there, so much for Samson 's Honor, as for their own Security, for these Men they appointed as a Guard to watch his Motions, and to bind him to good behavior, ver. 11.

N. B. For had these Men been Friends, they should have been chosen by himself, and not by Enemies: And that which might be the ground of their Fears, was, what they had heard of his Heroic Actions in the Camp of Dan, Judge. 13.25. though they had heard nothing of his Mastering a Lyon hand to hand, &c. yet the Feats he played there might fill them with jealousies, and cause them to suspect him.

The Third Remark upon this second part is, Samson from the Magnanimous Temper of his mind, takes no notice of the Philistines Jealousies, nor of the Guard set over himself. But.

N. B. As one altogether unconcerned, he gives his Guests a pleasant Diversion at his Feast, he squibs forth an Aenigmatical Sentence, an obscure Riddle for them to resolve and Explain, (promising them Thirty Sheets, and Thirty Cloaks or Gowns, if they could Interpret it,) which was this, [ out of the Eater came forth Meat, and out of the Strong came forth Sweetness, ] and gave them all the Seven Days that the Feast lasted to untie the Knot, and to unfold the Mystery, but they could not find it out, ver. 12, 13, 14. For the first three Days they were at a Non-plus, though they had beaten their Brains, and well-nigh cracked their Skulls, yet could not Unriddle it, seeing the same sense was delivered to them in two Branches, on purpose to distract their Fancies while they imagined several Senses lay couched up therein: Three Days they presumed upon their own Wit, and when that failed them, they make Application to Samson 's Wife upon the fourth Day.

N. B. Whom, (as some say) they found alone, because it being the Sabbath-day, Samson was taken up in the Worship of God, with his Father and Mother, ( which shows she was but a sorry Convert as Rabbins call her ) so had a fair opportunity to work Wilely upon his Wife, with Enticing Promises till the Seventh Day came, (for so long Marriage-Feasts lasted, Gen. 29.22, 27.)

N. B. And being loath to lose their Wager, though it was but little in itself, and thirty times less than Samson 's was like to be, should he prove the loser; and therefore was it a great unkindness in this new Bride to have any hand in promoting so great a loss to her New Bridegroom: But they not prevailing with her (as Charity would free her from the Churlishness aforesaid) till the last pinch; or rather, it may be said, she not prevailing with her Husband all the last four Days to tell it her, then they press upon her with frightful Threatenings to burn her, ver. 15. Telling her, that her pretended kindness of Inviting them to the Feast, would prove Injurious Unkindness, whereby they were like to be undone, &c. whereas one Shirt and Cloak a-piece was far from undoing them.

N. B. However the Timerous Woman was frighted with those big words of being Burnt, (though Burning was her end at last, Judge. 15.6.) and hereupon the useth the Womens Weapon of Weeping to her Husband, hoping her Tears might prevail more with him, than her Words had done.

N. B. This Weeping was no less absurd and unseasonable ata Mirthful Marriage, than is Music at a Mournful Funeral; then Samson had not still lost his Virtue of Taciturnity, but repulseth her once and again with this Argument, [Shall I reveal it to thee, what I have concealed from my Parents?] ver. 15, 16. as if he had said to her thus;

N. B. I have had long Experience of my Parents Piety and Fidelity, yet told I them nothing of my Matters, ver. 6, 9. and shall I tell thee my Mysteries, though a Wife, yet of short Acquaintance and small knowledge of thy Secresie and Faithfulness to me? At this she weeps louder, taking so sore on for this renewed Repulse, as to become troublesome to him (so the Hebr. word [Hetsikathedu] signifies) hanging about his Neck, &c.

N. B. Yea, and probably she not only promised him, but also bound her Promise with a Solemn Oath, that she would not declare his Secret to any Mortal Man; insomuch, in fine, such was her Invincible Importunity, that at last it overcame Samson, who was otherwise Invincible himself, by any other means, ver. 17.

N. B. When Satan the grand Tempter is at a loss at any time, he setteth a Woman at work, whereby he drives his Nail of Temptation to the head; he hath broke many a Man's Head by his own Rib, as he did Adam 's by his Wife Eve, who was made of a Rib out of his side, and this Bait he hath found to take so well, that he never hath changed it, since he crept into Paradise.

N. B. As he found this Ingine successful against the Innocentest Man Adam, and against the Wisest Man Solomon, so here against the Strongest Man Samson; insomuch as he who was able by his Valour to Vanquish a fierce Lyon, and to destroy Thousands of his Enemies, Men of War, afterwards was himself here Vanquished by a weak weeping Woman.

N. B. Which showeth, That the most Martial Men may be Venereous and Uxorious: Samson never bewray'd much Infirmity, but in case of his Uxoriousness, both now and afterwards; better had it been for him, had he been as prudent to beware the Wiles of a Woman, as he was Valiant to strangle a furious and assaulting Lyon: Though the lusty Lyon could not over-power Samson, yet this Wilely Woman did over wit him; for she betrayed her Trust, and told the meaning of his Mystical Riddle to the Fore-Man of his Thirty Companions, (who were Bride-Men. )

N. B. When Samson in a pang of passion had withdrawn himself from her, his Chief Bride-man Marry'd her, as afterwards, with whom Samson suspected (as is supposed) his Wife had before over-much familiarity, ver. 20. which caused him to compare her to a Wanton Heifer, ver. 18.

The Fourth Remark upon the Concomitants is, the Solution of Samson 's Aenigmatical Sentence, which is twofold.

N. B. First, Literal, which the Bride-men (by the Bride 's Treachery to her Bride-groom ) openly declared before the Sun was set upon the Seventh and last Day of the Feast, ver. 18. that they might win the Wager; Samson hereupon acknowledgeth he had lost; yet telleth them, [Had they not plowed with his Heifer, they could not have found out his Riddle.]

N. B. Which is an Allegory wherein he reproves both his Wife's Perfidiousness, and their Fraudulency, in first Inticing, and then in Forcing his Wife, to discover her Husband's Secrets: They Expounded the Riddle indeed, yet but in dark words, saying, [ What is sweeter than Honey, &c?]

N. B. To which might be answered, [Sugar,] had it been known in those times as it is in our days: Nor could they have hit upon Honey, had Samson 's Heifer drawn even in the Yoke of Wedlock with himself, which she did not, but drew a contrary way

N. B. As befalleth such Married Couples that are unequally Yoked, 2 Cor. 6.14. or Samson might call her his Heifer, because he suspected that his Friend (so called, ver. 20.) had been too familiar with her, as above.

N. B. Some Critics rendering the Hebrew word [Begnanalti,] in Vitula meâ, in my Heifer; this Chief Bride-man had been Plowing in her, as well as with her; but the plain meaning of that Allegorical Expression is, As the Plowing with Heifers turns up and discovers the Treasure that is hid in the Ground, so they had made use of his Wife (both by their Fawns and Frowns ) to Plow up and bring to light that Mystery which lay hid in his Obscure Problem he had put forth to puzzle them.

N. B. Secondly, The Mystical Sense of Samson 's Riddle, is twofold. The first Mystical Sense is, 'It is an express Figure of the Mystery of the Death of Christ, who is the Lyon of the Tribe of Judah, Revel. 5.5. and oft called a Lyon, as well as a Lamb.

N. B. Now out of the Carcase of this Crucified Christ, comes forth that sweet and saving food for the Soul of Man, far sweeter than Honey, or the Honey-Comb, Psal. 19.10. and 119. ver. 103. his flesh is Meat indeed, &c. John 6.51. And by his Death he slew the Devil of Death, Mors mortis morti mortem quoque morte dedisset; there's Honey out of the Rock indeed, Psal. 81.16. to wit, the Rock Christ, Hebr. 2.14. O Death, I will be thy Death. Hos. 13.14.

N. B. The Second is, It covertly implied likewise, That the Philistines, though now they had strength on their side, and exercised a rigorous Dominion over Israel, and thereby did devour them upon all occasions, yet at the last they should become Meat to the Israelites, Psal. 74.14. whose present Afflictions (when Sanctified) may be compared to Honey, which always hath its best in the bottom, leaving a sweet Blessing behind them, though grievous at present, Hebr. 12.11. God's Rod drops Honey more than Jonathan's, 1 Sam. 14.27, 43.

The Third part is the Consequents, which be Three.

First, Samson pays the Wager (he had lost by Treachery ) to the Thirty Men with Honesty, but not without Cruelty, ver. 19.

N. B. For he went in a great pang of Passion to Askelon ( one of the Principal Cities of the five Lord's of the Philistines) and finding the Citizens gathered together at their Sports in the Fields, he falls furiously upon them, slays Thirty of them, and strips them, all the rest running away in a Fright, and not daring to make a Rescue.

N. B. These Men that Samson Murdered, might be Innocent in the matters acted at Timnath; all that can be said to clear Samson from Cruelty is, That he acted not herein as a private person from a Spirit of Revenge, but as a Constituted Judge over Israel, against their Enemies, under the Conduct of God's Spirit.

N. B. The Second is, When he had honestly paid what he had deceitfully lost, with those Spoils he carried from Askelon to Timnath, he packs up his All, and departs from thence to his Father's House.

N. B. Wishing (it may be) that he had followed his Father's Advice, in not Marrying that Uncircumcised Philistines Daughter, which had so betrayed him; and for so doing, he left her behind him in Anger.

N. B. The Third is, The Perfidiousness of Samson 's Untamed Heifer; no sooner had her Husband turned his Back, but she Marries the chief Paranymph, or Bride-man, whom Samson had chose as his Friend, to be the Master of the Ceremonies at his Marriage, and who had so sordidly Influenc'd his Wanton Wife to discover her Husband's Secrets: Samson had made this Man his Alter-Ego, his Second-Self, as a Friend is called, yet he Marries her, ver. 20. and so became Samson 's Second-Self indeed. How much more unsufferable was such a Wrong that was done by such a Friend? This made David himself cry out, [It was thou my Friend,] Psal. 55.12, 13.

Judges CHAP. XV.

JUdges the Fifteenth manifesteth more of Samson 's Heroic Exploits in his waging War against the Philistines singly by himself: Wherein is observable, (1.) The Cause. (2.) The Manner. (3.) The Event.

The First Remark is, The External Cause, or Occasion of Samson 's War, was the denial of his Wife, ver. 1, 2, 3. Samson had withdrawn himself from her in a fit of high displeasure.

N. B. This cannot be looked upon as a laudable Action in him, for he ought not so lightly to be disjointed from her, having now taken her [for better and for worse] as we say; but [within a while after] so soon as he had digested his Indignation, he first sought a Reconciliation, which he would have purchased with a Kid; so kind was he to forgive and to forget Injuries.

N. B. Hereby teaching all Married Couples, either not to fall out, or not to go long unreconciled: But Samson 's Overtures of Peace were wretchedly rejected by his Wife's Father: Samson essayed to go into his Wife's Chamber, (which used to be distinct from the Men's, Gen. 24.67.) her Father stops him: 'It is a wonder Samson did not knock him down.

N. B. No doubt but Filial Reverence and Respect to a Father, did tie Samson 's Hands from so doing: This was also of the Lord, he did it not, because he still sought an occasion against the Philistines, Judge. 14.4. Her Father with his forcible resistance adds a slender Apology, saying, [I verily thought thou hadst utterly hated her,] but he should have been sure of it, or sought either a Reconcilement, or a Divorce, and not have disposed of another Man's Wife without his Consent once asked, which is not only against the Law of God, but of Nature also.

N. B. The willful neglect of those Moral and Natural Duties therefore did cost him and his Daughter their Lives, ver. 6. However to stop Samson 's Mouth, as well as his Entrance, &c. He offers him the Incestuous Match of his Younger Daughter, who (he said) was Fairer, but never better for her Beauty.

N. B. This was a Marriage fitter for a Philistine to propose, than for an Israelite to embrace, knowing that the Law saith [Nullae propinquae sunt Appropinguandae,] Thou shalt not come near to any of thy Kin, Levite. 18.6, 9, &c. and 20.17, &c. Therefore Samson abhorred it, and resolved Revenge as a public Magistrate, ver. 3. The Body Politick being faulty in permitting such an Injury to an Innocent.

The Second Remark is, The Manner of his Revenge, and that was Threefold.

First, Upon the Philistines Fields, ver. 4, 5, 6. in order to this, Samson catcheth Three Hundred Foxes, (whereof that Country was full, Can. 2.15. Nehem. 4.3. Psal. 63.10, 11. Lam. 5.18, Ezek. 13.4.)

N. B. Nor ought Anti-Scripturists to ridicule this Story as incredible, if it be seriously considered.

• 1. He might use many hands beside his own to catch them in Nets and Snares, this might take up some time; how long this was in doing, we are not told in the Text.
• 2. The Work was Inspired into him by God's Spirit, which was upon him. And,
• 3. The Cattle upon a Thousand Hills are at God's Command, Psal. 50.11. Gen. 6.20.

N. B. The same Power and Providence of God that brought all sorts of Beasts to Noah 's Hand, that he might House them in the Ark, did likewise bring those Three Hundred Foxes into Samson 's hands, &c.

N. B. Foxes he rather chose than Hares, or other such like Creatures for their bushy Tails, which was the more serviceable for his design, tying Tail to Tail together, that they might not run into their common Kennels, but drew each other contrary ways with a lighted Link tied to their Tails, that they might run among the Standing Corn. and Stacks in the very time of Wheat Harvest, ver. 1. and into their Vineyards and Oliveyards, as they were severally let loose by him to burn them all, ver. 4, 5.

N. B. The Event of Samson 's burning the Corn-fields, &c. of the Philistines, incensed them so highly, that they burn the Timnite and his Daughter, as the two grand Incendiaries, who had provoked Samson to this Mischievous Action, ver. 6. Thus that which Samson 's Wife feared, chap. 14.15. came upon her, Prov. 10.24. and that justly.

N. B. Because she had chosen Iniquity, rather than Affliction, Job 36.21. her Bride-men threatened to Burn her, Judge. 14.15. (which probably they never intended, having no provocation thereunto upon her part) if she would not prevail with her Husband to Interpret his Riddle unto her, that she might Interpret it unto them; hereupon she chose rather to betray her own Husband's Secrets, than in faithfulness to him to run the hazard of any harm to herself, though never intended.

N. B. And if Josephus saith true, that together with her, they burnt all her Kindred, then it is not unlikely, but her new Gàllant (who had so treacherously leap'd into his Friend Samson 's Bed) had his just Desert of being burned with her, as he had most wickedly burnt in Lust after her, this was a righteous Punishment upon a pair of Adulterers; they that sow Iniquity shall reap Vanity, Prov. 22.8. Hos. 8.7.

N. B. Here God wrote the Sin of this Adulteress upon her Punishment; and as Ovid saith of his Jove, in the case of Phaeton, whom he struck dead with an hot burning Thunderbolt for his setting the World on fire, [Compescuit Ignibus Ignes,] he quenched one fire with another: So the true Jehovah gives Samson 's Adulterous Wife, burning for burning, she had burnt in Lust toward Samson 's Philistine Friend, and now the very Philistines are Executioners in God's Hand to burn her with fire: And thus Kitchen-fire God used to quench Carnal fire in her.

N. B. The second manner of Samson 's Revenge was upon the Bodies of the Philistines with bruising Blows, as before upon their Fields, by fire in the Foxes Tails: Now the Philistines had revenged Samson 's Injury upon those Persons that had been Principals in being Injurious to him; Was Samson satisfied with this piece of Rigorous Justice? No, he solemnly protests against it, ver. 7. because they had not done Justice in an orderly Judiciary way, but after a tumultuous manner, (saith he) ye have indeed revenged my Just Quarrel upon my Churlish Father-in-Law, and Wanton Wife, and think you have pleased me well thereby, but because ye have done it with a wicked Mind, merely respecting your own Losses of your Corn, Grapes and Olives, more than the Injuries done to me.

N. B. Note well; This shall not serve your turn, nor satisfy me, but I will still persist, and not yet desist in being thoroughly avenged of you, and then shall I cease, till you have given me another just occasion of farther Revenge:] This he speaketh, not as a private person, vindicating his own personal Quarrel only, but as a public Magistrate, set up by God for that very purpose to take Vengeance upon an Ungodly Nation.

H. B. Hereupon he falls Pell-Mell (as we say) upon them, and Smites them Hip and Thigh, ver. 8 a proverbial expression intimating that he laid load upon them with his heavy Hands and lusty Legs, Cuffing and Kicking them, so that he not only knocked down to the ground all that felt his fatal Blows and Spurns, but also he lamed them, by putting their Hips and Thighs out of Joynt, so rendered them incapable of any Military Employ against Israel, which peradventure was the only design of Samson in this present Expedition; and though we read it [ with a great Slaughter, ] yet the Hebrew may be read [with a great stroke,] and possibly his Blows were Mortal unto some; his Mawling them with his Fists, and punching them with his Feet (for he had no Weapon in his hand) might give a Passport (as we say) to a few, yet at this time he aimed only to Maim and Lame them, so as to make them useless for War.

N. B. Some do sense those words [Hip and Thigh] that he smote their Horse-men and Foot-men, because the former sits upon their Hips on Horse-back, and the latter march and stand in Battle by the strength of the Thigh.

N. B. From hence we may learn what Mischiefs may ensue such Adulteries and Violations of the Marriage-Bed; so true is that of Solomon, [one sinner destroys much good,] Eccles. 9.18. When Samson had done this Heroic Exploit, in routing the Horse and Foot of the Philistines, he retireth to a Rock for his own safety, well knowing that they would watch all Opportunities to take their revenge upon him, ver. 8.

N. B. His Third manner of Revenge upon them, was still higher than the two former, even against the very Lives of them; this is described by Antecedents, Concomitants, and Consequents.

First, The Antecedents do concern (1.) Samson 's Enemies, who march into Judah with a mighty Army to surprise him, and to make War against Israel, if they durst Abet or protect him, ver. 9. (2.) Samson 's Friends, who,

First, Expostulate the Case with the Philistines, that, seeing they paid their Tribute and lived peaceably, they had no just cause of waging War against them, ver. 10. The Philistines answer, their Quarrel was not against them for any breach of Covenant, but it was only against Samson, who had broke the Peace after a most notorious Insolency, both in burning their Corn, &c. so spoiling the hope both of their Harvest and Vintage, and in Mawling their Men, so that they were unserviceable either for War or Husbandry: Yet if they would deliver up Samson to Justice, they would return Home in Peace, and give them no farther Molestation, ver. 10.

N. B. Then Secondly, Those Men of Judah Expostulate the Case with Samson himself. ver. 11. Having a better Mind to Treat than to Fight, though they had such a brave Champion as Samson for their General, their Slavery to the Philistines for a long time had so Emasculated their Minds, that they most Effeminately fear their Oppressors, and comes crouching to Samson in his Rock of Refuge to beseech his Complyance with their Enemies Demands, or otherwise the Philistines would destroy their whole Country; and saying, were it not better that thou alone perish as a Sacrifice to save all Israel?

N. B. Samson 's Reply is made in much Meekness, saying. They are God's Enemies, I have but executed his Justice upon them, [and done to them as they have done to me,] acting therein not as a private Person, but as a public Judge, appointed by God for that work; and seeing ye are come to bind me, and deliver me up into their hands to make your own Peace like a Company of Cowards that will not fight for your Country, though' ye be three Thousand Perfidious Persons, and therefore I am not afraid of you, but could make my part good with you, as well as with the Enemies great Host: yet am I content to submit, provided you will Swear not to fall upon me yourselves, lest thereby I be provoked to fall foul upon you in my own Defense, ver. 12.

N. B. Hereupon they promise not to kill him, ver. 1.3. whereas they did as bad, in binding his hands, that he might be killed by his Enemies: That Samson should thus condescend to those his Cowardly Country-men, and so tamely consent to the binding of his hands (wherewith he had laid a Lyon dead upon the Spot, and quite Lamed so many Philistines, &c.) and to be delivered up as a Prey to the Teeth of his Enemies, and all this by pretended Friends too; it was assuredly a manifest evidence of the strength of his Faith, for which he is ranked among the most Renowned of God's Heroes, those Stars of the first Magnitude recorded, Heb. 11.32.

Secondly, The Concomitants of Samson 's Third manner of Revenge described,

First, By the means of Samson 's hands being set at Liberty from these Bonds wherewith they were fast bound together, ver. 14.

N. B. How can we but behold Samson at this time in a most forlorn condition, led like a Condemned Malefactor fast pinioned to the place of Execution, the Philistines Host saw their desired Prey approaching near them, every way prepared for their swallowing him up at one Mouthful; they gave a great Shout at this pleasing Spectacle, and indeed did Triumph before the Victory, That God, who always holds in his Holy Hand for a dead lift, here helps his Servant when forsaken of his helps and hopes; then did the Spirit of the Lord come mightily upon Samson, (in that very nick of time when the Philistines came running, shouting with open Mouth, and just ready to worry him, verily supposing they had now got their grand Enemy into their Clutches) even that Spirit of burning, Isa. 4.4. that both burnt asunder those strong new Cords wherewith his hands were bound, and likewise inflamed his Spirit to fall foul upon the Insulting Philistines with extraordinary Might and Magnanimity.

N. B. Secondly, By the Instrument wherewith he made a most Miraculous Slaughter amongst so Numerous an Enemy, ver. 15. Samson wanted a Weapon in his former Expedition of Maiming the Philistines, so as to make them unmeet for fighting in Battle; this he did effect by Cuffing them with his Fists, and by Kicking them with his Feet, as above: But now God will have Samson to do more than Maim them; he must here step to an higher degree of Revenge upon them, he must not only Maim but Murder them, by knocking out their Brains out of their Brainless, or Witless Heads; had they not been such, they had never come forth with so much Confidence in so great an Army, only to fetch in their own Bane.

N. B. In order hereunto, God will not have his Champion to be altogether without a Weapon in this higher Expedition, and therefore his Providence hands into Samson 's hands (now loose and set at liberty) the Jaw-bone of an Ass, newly dead, which made it the tougher, and stronger, and with this Weapon (for want of a better) he assaults at single hand, so vast an Army of his Adversaries. The Heathen Hercules had a lusty Club to do his great Exploits withal; but this Holy Hercules had no better a Weapon than this Contemptible Jaw-bone against all the Arms of those Aliens, a numerous Host of Enemies, yet was it made sufficient to slay a Thousand of the Philistines in the hands of one single Person, because the Lord of Hosts was with him in the Action.

N. B. As 'tis said of Joseph, [ His hands were made strong by the Arms of the Hands of the Mighty God of Jacob, Gen. 49.24. even so was it with Samson here; God frequently effects great Matters by small Means; thus Shamgar had slain Six Hundred of Israel 's Enemies, only with an Ox-Goad; and David afterward slew the Philistines great Goliath, only with a Sling and a Stone. Thus our Lord healed the Blind Man only with Clay and Spittle, more like to put out his Eyes than to restore them.

N. B. And thus, as the same Lord had tumbl'd down the Walls of Jericho only by the sounding of Rams-Horns, even so by the foolishness of Preaching only, hath he subdued the World unto himself, who Rides on Conquering, and to Conquer upon the White Horse of the Gospel, Revel. 6.2. and who indeed is the true Antitype of Samson his Type in this and many more particulars, as may be seen in the close of his History.

'It is no matter what the Tool or Instrument be, where the Lord himself will be but the principal Agent.

N. B. It may justly be wondered at, how this Jaw-bone could hold whole until a Thousand Men were knocked down dead by Samson 's furious Blows upon so many Robust Bodies with it: Some indeed say, That Asses, as they have large and hard Heads, so and Jaw-bones also, especially in Syria, where they be larger and stronger than those bred in our Country; but we must farther say, The power of God was present here, both to preserve the Jaw-bone from breaking, and to impower Samson, that with it he was made able to Murder a Thousand Men.

N. B. Nor must we ascribe too much to the strength of the Jaw-bone itself, or to the strength of Samson himself; for though this Jaw-bone was moist and fresh (of some Ass lately dead) so not so easily broken as those that have laid long and dried towards a Putrefaction; and though Samson had likewise most unparalleled strength (reckoned the strongest Man that ever was in the World) yet must we look higher above both, and conclude, That this matchless Exploit was the accomplishment of God's Gracious Promise, which we find twice recorded, [one of you shall chase a Thousand,] Deut. 32.30. and Josh. 23.10. which Scriptures must be fulfilled, Mark 14.49. &c.

The last part is the Consequents of this Victory, which be Three.

The First is, Samson 's Song of Thanksgiving for it, ver. 16. singing, [With the Jaw-bone of an Ass I have laid heaps upon heaps,] where there is such an Elegancy in the Original, [Chamor Chamorathaim,] as our Translation cannot reach; for the same word [Chamor] signifies both an Ass and an Heap.

N. B. Though Josephus wrongs Samson here, saying, this Song was a vain Vaunt of his own Strength and Atchievements, for which pride God punished him afterward with such a Throat-thratling Thirst, as made him ready to perish; yet the Scripture of Truth owns it as a Song of his Faith, and he is celebrated for it, Hebr. 11.32. and no doubt but Samson looked higher than the bare lifting up of the Jaw-bone, (as he named that place [Ramath lehi,] ver 17.) which so signifies for a Monument and Memorial of this Matchless Mercy.

N. B. Had he ascribed his Victory to so despicable a Tool, it was not the lifting of it up, but the falling of it down with force that did the feat; and so there would have been a Solecism, an absurd Impropriety in his naming the place thus: Beside, it was not the dead Instrument a Jaw-bone, that could lay heaps upon heaps of itself, but it was the living and lively Arm of a strong Champion striking with it, that did the Deed. yet no marks of his own Might doth he make in the name of the place; therefore Samson must have an Eye herein to the Almighty Power of God, who had given him his Assistance to Atchieve these things.

The Second Consequent of his Conquest, was Samson 's excessive Thirst, which God quenched by a Miracle, ver. 18, 19. None can justly wonder that Samson was now Thirsty, considering how he had toil'd and turmoil'd himself, in Vanquishing such an Host, and Mawling a Thousand Men; the over-heating of his Body might well, in a Natural way, cause him to be thirsty: But beside this Natural Thirst, God might likewise send one Preternatural for Supernatural ends. As,

N. B. First, To keep him humble, hiding Pride from him, Job 33.17. that he should not ascribe the Glory of this great Victory to himself, and to his own Prowess (which haughty Man is apt to do in Autotheism, as bad as Atheism, and Polutheism ) and so Sacrifice to his own Nes, Habak. 1.16. and with Ajax, Adore no God but his own Weapon. And,

Secondly, It was to make him pray; and this he did here; for no sooner had he complained▪ [I am sore a Thirst,] but immediately 'tis said, [He called on the Lord,] ascribing Kingdom, Power and Glory unto God alone, and urging this Argument in his Prayer, [That it would not consist with, or conduce to God's Honor to begin a great Work, and not to finish it, contrary to the Promise, when I begin I will make an end, ] 1 Sam. 3.12.

N. B. And in his Prayer he tells God, [Thy Servant hath got this Thirst in thy Service] believing, that as he had granted him the greater Mercy, namely, Victory over his Enemies, he would not deny him the lesser Mercy, to wit, the quenching of his Thirst, &c saying, Seeing I have kept within the compass of my calling, whereunto my God hath called me, I cannot but hope he will Relieve and Refresh me: Such a savoury frame of Spirit is apparent in Samson 's Praye • here, as is enough to answer Josephus 's Notion, and that of Ambrose (following his Footsteps in his Tenth Epistle ) that Samson was puffed up with Pride and Vain glory in his Song.

N. B. Sure I am, the contrary is apparent in his Prayer, wherein he ascribes all the Glory of his Victory to the Lord of Hosts, and not to his Jaw-bone of an Ass; and he gives a clear Testification therein, that he was more tender of God's Honor than he was of his own, in telling the Lord, that it would much redound to his Dishonor, should he (after such a Glorious Appearance with him in this Marvelous Conquest ) yet suffer him to fall into the hands of the Philistines, by his Fainting through Thirst.

N. B. But that which puts it beyond all Controversy, is God's Acceptance of his Address▪ and his Answer of Peace to his present Prayer▪ ver. 19. The Lord there works a Miracle to gratify his Servant, and to quench his Thirst: [ God clave the hollow place that was in the Jaw-bone, and turned it into a Spring of Water, whereof Samson drank, and his Natural Spirits were Revived. ]

N. B. The same God that did cleave the Rock in the Wilderness and (as it were set it a broach to give Israel drink out of it, did the like here, for his Servant Samson: The Miracle was the same, though the Subject was differing, there he clave the Bock, and here the Jaw-bone, yet out of both, God's Omnipotency fetched not fire but mater: For an impotent and weak Man can fetch fire out of a Flint, or Bone, with forcible strokes upon them; but 'tis only the Power and Prerogative of the Almighty God to wring Water out of them.

N. B. And hereupon sensible Samson, to testify his Thankfulness to his God, sets another Mark of Remembrance upon this Miracle of Mercy also, naming it, [Enhakkorth,] that is, The Well of him that called or cried, looking upon it as a signal Answer to his servant Prayer in the time of his Extremity, Psal. 50.15. and this Fountain is said [to remain there unto this Day,] from whence ariseth the Opinion of some,

N. B. That the Spring of Water was in the ground under it, and not in the Jaw-bone itself, which every Traveler that saw it, might carry away with him, as a rich Prize in those hot Countries, where they had so much need to drink of the Brook in the way of their Travel, 1 Kings 17.4. Psal. 110.7. This indeed makes it improbable, that the Jaw-bone should continue there so long; but the contrary to this Opinion is not incredible upon those Considerations.

N. B. First, Though Passengers might be forward enough to carry a Fountain along with them in that hot Climate, yet might they generally have such an Awe upon them, as to forbear the removing so great a Monument of God's great power and Miraculous Mercy.

Secondly, The same God who had wrought a double Miracle.

• 1. By it, as an Instrument wherewith to slay a Thousand Philistines. And,
• 2. Upon it, in turning it into a Fountain to quench Samson 's Thirst, might add one Circumstance more, namely, to fix it so in the Ground, as to make it unremovable. And,
• 3. The words [unto this Day] is understood only, until Samuel 's time, who is thought to be the Author of this Book of Judges, and it might well enough remain so long, being less than an Hundred Years; yet Jerome saith, it remained till his time as a Testimony to Posterity, of the truth of this Glorious Work, &c.

The Third Consequent is, Though the Israelites had dealt unkindly with Samson before, yet now after this Victory, they publicly owned and acknowledged him as their General Judge, ver. 29. pleading their Causes, and avenging their Wrongs against the Philistines, who at this time Tyrannized over Israel for Twenty Years; for Samson did but begin to deliver Israel, Judge 13.5. Their complete Deliverance was reserved for David; and this clause (of his Judgeship Twenty Years, while the Philistines had Dominion over them) clears up this truth, that the times of Israel 's Judges, and of their Oppressions, are included as Contemporary, which justifies the Account of time given in, 1 Kings 6.1.

Judges CHAP. XVI.

JUdges the Sixteenth declareth the last concerns of Samson 's Life, Death and Burial: Where we have first the Remarks upon the last Actions of his Life. As,

First, His going down to Gaza, ver. 1. a chief City of the Philistines. Two things may justly be marvel'd at.

N. B. First, How he durst go so soon thither, after his late Slaughter of such a Multitude of their Men? And,

Secondly, How he could be suffered to enter a fenced City?

N. B. To these two Questions, it is thus Answered.

First, He might go thither upon some weighty occasion, which is not here expressed.

Secondly, To make some new Attempt upon them, whom he feared not either in their Camps, or in their Cities, after such large experience both of his own Strength, and of God's Assistance.

Thirdly, It appeareth not that he was sent by God thither, but went of his own Mind, presuming upon former Successes, and therefore deserted, and ensnared.

Fourthly, He might go thither Incognito, by Night, unknown and unobserved till afterwards.

Fifthly, He went into a Public House of Entertainment to refresh himself, in contempt of his Enemies.

Sixthly, He went not to seek, see and have this Harlot for his Carnal Service, that had been to make Provision for the Flesh, &c. Rom. 13.14. And this is scarcely consistent with Saving Grace in a true Believer, so deliberately to contrive an Act of sin.

N. B. Therefore 'tis said, [he there saw an Harlot,] that is Accidentally, and giving way to Lustful Looks, he was overtaken to commit Filthiness with her. Here another,

This Martial Man (more like Mars than Pan ) was Overcome by a Wicked Woman, who had Overcome a Lyon.

This Strong Man, being forsaken of God, as one out of God's Precincts, and so out of God's Protection, and being left to his own Human Infirmity, forgetteth himself, that he was not only God's Servant, (as he stilled himself, Judge. 15.18.) and called of God to be an Holy Nazarite, Judge. 13.5, 7. but also that he was both Judex and Senex, a public Judge, and an Old Man; and notwithstanding all this, he falleth into that foul Sin of Fornication, having no Wife, &c. He should have prayed with David, [Lord turn away mine Eyes from beholding Vanity, &c. Psal. 119.37.

The Second Remark is, The eminent danger that Samson plunged himself into by this Iniquity: The Gazites got notice, compassed him in, but (as God ordered it in tenderness to his sinful and secure Servant, 1 Tim. 1.14.) it was hid from them in what House he was harbor'd.

N. B. Had they known, they might have seized upon him in his Bed by Night, therefore not knowing, they set a strong Watch at the City Gate to surprise him at his Departure in the Morning, ver. 2. expecting that by Light they might better direct their Weapons to kill him, forgetting how well he had used them, when a great Host of them were gathered together in Arms against him, yet a Thousand Men were slain by Samson, &c. but now wary Samson, when he had satisfied his Lust, was watchful against danger, and rose up at Midnight, and took the Doors of the City-Gate, and the two Posts, and carried them up to the top of an Hill, &c.] ver. 3. wherein he was a Type of Christ in his Glorious Resurrection, as afterwards.

N. B. It may well be wondered at, First, That Samson should awake so soon, seeing post Venerem Somnum, Venery makes Men sleepy; but it is supposed by some, that God awaked him by a Dream, and warned him both of his Sin and Danger, not dealing with him according to his Demerit, knowing, the Root of the matter was in him, so the Spirit did not yet loath his Lodging, though he had just cause to do so.

N. B. Secondly, 'It is a Wonder what was become of the strong Watch at the City-gate, that they opposed not Samson in his pulling down the Posts and Door: As to this, 'tis supposed Samson 's coming upon them so unexpectedly at Midnight, (whom they expected not until Morning, and accordingly were but preparing to make resistance) this put them into such a frightful Astonishment, that they all very stoutly betake themselves to their Heels, and leaves the Gate to guard itself against Samson.

N. B. Thirdly, 'It is a Wonder, that Samson 's foul sin had not provoked God t • withdraw his strength from him, as his sin with Delilah did after, when she robbed him of his Hair.

Answer. But this Harlot prevailed not so far with him, he retains his Hair, and so his Strength still; besides, his Strength was not a Grace but a Gift, which might be naturally in a Graceless Man, and therefore might continue in a Gracious Person, notwithstanding his heinous sin; but it must farther be supposed, That upon the Divine Warning in a Dream, God brought and wrought Samson into a Repentance for his sin; at which the Lord pity'd and pardoned him, and likewise preserved him and his strength in him, to work his own Deliverance, by pulling up the Posts, Bars and Wicket-Door, &c. whereby he made his Escape.

N. B. Fourthly, 'It is a Wonder they did not pursue him, seeing (as some say) the Watch-men were asleep (while Samson did this Feat) in the dead of the Night, the noise of pulling up and falling down of the City-Gate, could not but awake them, and Samson could not flee fast away, but very slowly with so much lumber upon his Shoulders; To which may be Answered, Their Courage might well fail them for a Pursuit, because they knew that Samson, only with the Jaw-bone of an Ass, had laid Heaps upon Heaps of a prodigious Field Army, what could a few Watch-men do in their pursuit of him, who was now better Armed for his own defense, and for their offense, having the Wicket-Door as his Shield wherewith to secure himself from all their Weapons, and the Iron Bars of the Gate wherewith to Mawle all Persons that durst Assault him.

The Third Remark is, Samson 's Loving another Woman of Soreck (as before he had Loved a Woman of Gaza ) ver. 4. this was not long after that: But the Question is, Whether this latter were not with a Lawful and a Conjugal Love, so as to Marry her? Thus divers of the Antient Rabbins say, and with them Chrysostom, Prosper and Pererius do concur, but others affirm, that it was with a Lustful Love wherewith Samson Loved Delilah, and she was his Whore only, and not his Wife upon those Grounds.

N. B. First, Had she been his Wife, then the Philistines would not have been so Confident, or rather Impudent so incessantly to solicit her to betray her Husband; the Natural Affection of a Wife would have obliged her to better things, than so sordidly to betray him.

The Second Ground, or Reason is, had Delilah been his Wife, then would Samson have carried her home to his own House, as Husbands use to do with their Wives, and as he would have done with his Wife at Timnath, had she not proved Treacherous to him, during the Seven Days Marriage-Feast.

N. B. The Third Reason is, It is apparent from the whole Tenure of this History, that Samson Lodged in Delilah 's House, and not she in his, for then the Philistines durst not have lurked in their Armor, so oft and so long, had it been in Samson 's own proper House.

N. B. The Fourth Reason is, The Confidence that the Lord's of the Philistines had in her, and their promising to her a Thousand Thirty and Five Pound, if she could betray him into their hands, and indeed the whole course of her Carriage toward Samson, do plainly discover, that she was a Mercenary and perfidious Harlot, and not a Lawful Wife to him.

The Fourth Remark is, The sad Fate that befell Samson, by the Flattery, Importunity, and Treachery of this Wicked Woman toward Samson, until at the last she bereaved him both of his Hair, of his Strength, of his Eyes, and of his God also, &c. from ver. 5. to ver. 21. wherein many Ascents are gradually to be observed.

N. B. As First, His Relapse into the same sin of Harlotry, before he had thoroughly repented of his former Faultiness which was at the bottom of all those Mischiefs that did befall him afterward: The Orifice of his Lustful Looks was not yet rightly stopped, and this pulled up the Sluce to let in a strong Torrent of Misery upon him. Oh happy had it been with Samson, had he learnt that Lesson from the Patriarch Judah [and he knew her again no more,] Gen. 38.26. but Samson 's Sin, was a Sin of Custom. And much more Happy had he been, if he had learnt that Lesson of Chastity from Chaste Joseph, who durst not commit that Luscious Uncleanness, so much as once; looking upon it as a great Sin against God, and therefore could not be moved with the Reiterated Importunity, and Gipsie -like Impudency of his Wanton and Wicked Mistress. Gen. 39.8, 9. Nor had he learnt from Holy Job, to make a Covenant with his Wanton Eyes, Job 31.1. Oh how good is that Saying of Solomon! A Whore is a deep Ditch, they are Abborred of the Lord that fall into it, Prov. 22.14. but that Scripture, Hebr. 11.32. makes us believe • etter of Samson here.

N. B. The Second Step in order to Samson 's Relapse is, The Lord's of the Philistines, do Hire with a vast Reward, this Hireling Harlot, to try her Meretricious Tricks upon him, ver. 5. they proposing only, [to Bind and Humble him,] they would not say downright, [that we may kill him,] lest that should seem to sound over-harsh in her Ears, who had embraced him as her Paramour: Yet this they Intended, though that only they pretended, as plainly appeareth by the sequel, ver. 21. though they propound their design in softer words, lest she should be moved to pity him, and their Project be spoiled.

N. B. The Third Step is, Then falls Delilah to work with her Flatteries, ver 6. when those Lord's had engaged their Honors to give her above a Thousand Pound, which was more than ever she could expect from Samson 's Service: Then began she her Charming Wheedles, not bluntly at the first blurting forth her Suit, [Tell me, I pray thee, wherein thy great strength lieth:] But no doubt introduceth it with some smooth Harangue of admiring his Exploits, magnifying his Valour, and Adoring his Person for his Conquests; all which she set off with the most Amorous Embracements, saying, This my Request is only to satisfy my own Curiosity; and to free him from all suspicion of Treachery, made him many Promises, and likely confirmed them with Oaths (a Dialect common among Harlots ) that she would keep it as a great Secret to herself.

N. B. Some say, that Samson at some time or other (in some of his Venerial Transports) had given out some hints that his great strength lay in something, whereof he might be deprived, though he had not told wherein as yet, and now is most hardly drawn to it, this made her so much Inquisitive.

N. B. The Fourth Step is, Samson 's eluding her with three mocking Tricks, ver. 7 8, 9, 10, 11, 12, 13, 14. loath he was to reveal the Secret to her, having so lately been cheated with that Deceitful Daughter of Timnath, notwithstanding all her Promises and Oaths to conceal his Riddle: Yet find we him guilty both of Sin, and of Sublime Folly, in his Evasions to his Harlot. For,

First, The Sin of Lying was found in him (which must not be found in God's Children, Isa. 63.8.) and that three times one after another, though he dressed them up with such Circumstances, as might make them seem most probable, &c. for none of those three Experiments took his Strength from him.

Secondly, Sublime Folly seized upon Samson here, in encouraging at all his Inquisitive Strumpet, whom he should have Check'd at the first, and not have feigned one false cause after another three times, when he knew she would make Experiments thereof upon him, and that she had Armed Philistines lay lurking in her House ready to apprehend him, if once she could but effectually render him capable thereof, and until the Experiment proved true, they durst not for their Ears appear and show themselves.

N. B. Though all this might be acted by Delilah upon Samson, in a way of Sporting, Pastime, and Wanton Dalliance, the more to hide her Hellish Design, yet Samson had many Hints of suspecting her Fidelity, and time enough to deliberate his Danger, seeing there must be a due distance betwixt one of these Experiments and another, for it could not consist with this Woman's Wilely and Wicked Wit and Crafty Policy, to try her Tricks immediately one after another: Had she presently attempted them, after every foregoing Failure and Defeatment, this would unavoidably have then wrought a Jealousy of her Perfidiousness in him; therefore she watched her opportunity when she found Samson most Complaisant, and in a good Mood, being Bewitched with her Allurements.

N. B. Which is a plain Evidence, that Samson was now under notorious Infatuation, for as he had now forsaken God, so now God had forsaken him, and had withdrawn from him the Principles and Practice even of Common Prudence; otherwise the frequent reiceration of this Harlot's Request, and her so vehemently urging him to grant it, had certainly created some suspicion of her Evil Intention against him.

N. B. And so Sottish was Samson become now with her Intoxicating Charms, that she can give him the Lye, ver. 10. and he tamely takes it, which, out of another's Mouth (as the saying is) would have deserved a Stab; but so stupefied was he with her Bewitching Inchantments, that she may say anything, do anything to him without so much as a Reproof: And though Samson might sport with her in the two former Experiments, yet began he to doat more in the Third, wherein he came nearer the Mark in telling her, [ She must Weave the Seven Locks of his Head, &c.] which she did, and more too, than he directed her, for she fastened his Hair (thus Woven) with a Pin to the Beam; and to make surer work, she lulls him asleep upon her Lap.

N. B. 'It is a Wonder those Armed Philistines were not called out by her to fall upon him when fast asleep (as is said, ver. 14) but those Timorous Souls durst not venture to rouse a sleeping Lyon, She awakes him, and he went away with the Beam and all, &c.

N. B. The Fifth Step is Samson 's Sottishness in telling her all his Heart, at the Harlot's Fourth Assault, from ver. 15. to 21. Whoredom had so taken away his Heart, Hos. 4.11. and Wine, wherewith she had Intoxicated him, that she had got now the possession of it: 'It is the nature of those Sensual Sins to besot Sinners; and not only Josephus, but also Ambrose, Basil and Theodoret tell us, That she gave him a Sophoriferous Potion, which made him Drunk and Sleepy, taking away the use of his Reason; 'tis no wonder that her Alluring Insinuations, and Vehement Importunities▪ at last Conquered him who was otherwise Unconquerable: She had Wheedl'd him with her, [How canst thou say, I Love thee,] probably it had been a common Complement in Samson 's Courting her, [ I Love thee dearly, Delilah] with this she twitteth him, as if it were only from Teeth outward, and an empty sound and show to serve his own turn.

N. B. Then she pressed him so vehemently with her Uncessant Importunity, that she wearied him of his Life; Delilah (of Dalal, Hebr. to Exhaust, or Impoverish ) now doth both these to him; and now being Tormented between two contrary and Violent Passions (as is Corn between two Mill-stones.

First, A Desire to gratify her whom he so excessively doated upon: And,

Secondly Fear of betraying himself into the Hands of the Malicious Philistines which (he had thrice already seen) were ready to fall upon him, yet now having sinned away his God who had hitherto both protected and directed him; 'tis not to be wondered if Samson chose the worse part, and tells all, &c. whereby he came to fall into many following Miseries.

N. B. Nor may we think that his Hair was either the cause, or the seat of his Strength, so as the loss of the former must naturally bring the loss of the latter, but the preserving of his Hair, was the Condition and Ceremony of his Nazarite 's Vow only, Judge. 13.5. Numb. 6.5. the loss of his Hair, was a breaking the Condition of his Covenant, and therefore is noted as the Moral Cause of God s departing from him, and of his own now human weakness.

N. B. Delilah understanding this Mystery out of Samson 's Mouth, makes him sleep, leaning his Head upon her Knees.

N. B. No doubt but the Money which the Lord's of the Philistines brought in their hands to her House, influenc'd her (as a Monarch ) to manage her matters to the best advantage for their Mutual Devilish Design: She had a Barber ready to cut off his Locks with a gentle hand, yet was she secure enough now, because she had cast him with her sleepy Potion of mixed Wine (which he as a Nazarite ought not to have drunk of, Judge. 13.5. Numb. 6.4, 5. &c.) into a dead Sleep.

N. B. And suppose he had awaked with the noise of the Scissers clipping of his Hair, yet had she her Excuse prepared to flap in his Face, had he asked, [ What are ye doing, &c?] She could have answered, What we are doing, is only an Innocent Intention, to try the Truth of thy Affections to me, and the sincerity of thy last Relation, which I have just reason to doubt of, because of thy Dissimulation with me three times before, &c.

N. B. And when she had polled off his Locks, she began to afflict him; that is, to pinch and affright him (when she saw he Awaked not) and to cry loud in his Ears, [ The Philistines be upon thee Samson,] till she had Awak'd him; and then perceiving that his Strength was gone from him with his Hair, because he could not shake himself, as he had done heretofore in the former false Experiments.

N. B. She delivers up the desired Prey into the Hands of the Five Lord's, who willingly then paid her a Thousand and Thirty Five Pound, for her Meritorious Wickedness; and first they put out his Eyes, which had been the first Loop-holes to his Lust, ver. 1. and then they led him away a Blind Captive to Gaza, where he was first Captiv'd to his Lust: Now the loss of his Eyes lets him see his sin; nor could he sooner see all the sin he had committed, till he saw not at all: They bound him with Iron-Chains, and made him grind in the Prison-house, like a Slave, or rather like an Horse, that he might earn his Bread before he must eat it, &c.

The Fifth Remark is, Samson 's Death, set forth by its several Circumstances. As, (1.) Time. (2.) Place. And (3.) Manner.

First, The Time when the Philistines Anniversary Feast, and great Sacrifice to Dagon (their God) happened to fall out, a long time after that Samson was thus fallen into their hands: It may well be supposed about three or four Months before the Feast fell, for three Reasons.

N. B. First, 'It is improbable the Philistines would have deferred so long (after they had surprised Samson ) to praise their Idol for delivering him into their hands, had they not put it off till their Feast Day came.

N. B. The Second Reason is, There must be a due time allowed for the growing again of Samson 's Hair, which is expressly said to be done at this time, ver. 22. and this must require three or four Months for his Hair to grow again to its former length and thickness, after it was clip'd off, or shaven by Delilah 's Barber.

N. B. The Third Reason is, Samson must have some such time, wherein to be thoroughly humbled for his heinous sins, to renew his Unfeigned Repentance in accepting the Punishment of his iniquity, Levite. 26.41. and to reinstate himself into his Vow of Nazariteship (which he had so brutishly broken) as was allowed for Nazarites to do, Numb. 6.9. &c. but above all, wherein to be reconciled to God, and to recover his Favor which he had notoriously forfeited: Now this must require some considerable time to be done in; for 'tis God's ordinary Method, that there shall be some proportion betwixt Man's Sinning, and Man's Sorrowing; as Manasseh had sinned greatly (in Defying of God, in destroying and murdering of Men, and in Deifying and Worshipping of Devils ) therefore must he sorrow greatly, 2 Chron. 33.12. So Samson had a long time in Sinning greatly, accordingly he must have a long time in Suffering and Sorrowing greatly, as no doubt but he did for the loss of his Eyes; and not only for that, but also for his being fettered with Fetters of Iron, which he was now too weak to break, and which reminded him, how he had suffered himself to be bound with the Green Withes of Sensual Pleasure; but above all, for his working like an Horse in the Mill for three or four Months together, under the Philistines Lashes; all this made him a praying, ver. 28. and a believing Penitent, Hebr. 11.32. and beloved of God again after all.

The Second Circumstance is, The place where Samson Died, which was in Dagon 's Temple; great preparations were undoubtedly made in this three or four Months time, to Celebrate this Customary Annual Feast, and that with more splendid Solemnity, because both Princes and People were now to offer a great Sacrifice to Dagon, their God, and to Rejoice together in their Praises to the Idol for delivering up their great Enemy Samson into their hands, ver. 23.24.

N. B. This Dagon is supposed to be Triton, one of the Pagan Sea-God's (with Neptune ) whose upper part was like a Man, and whose lower part was like a Fish, whence there is mention made of Dagon 's Hands, but none of his Feet, 1 Sam. 5.4. and yet the Idol was called Dagon of Dag, which signifies a Fish in the Hebrew Language; because the Philistines lived upon the Sea Coast, and not far from Egypt (where some of their God's were Worshiped in the form of Fishes ) they likewise must have a Sea-Idol, whom they now met together in a Prodigious Assembly, to Adore for this singular Favor, in the Temple which they had Consecrated for his Worship.

The Third Circumstance is, The Manner how Samson Died; wherein those Particulars may be observed. As,

First, Samson is sent for (after they had Feasted themselves to the full) to make them Merry, ver. 25. this was done both Actively, by putting upon him some Ridiculous Attire and Actions, that he might act like a Natural Fool for their Sport and Pastime; and Passively, by making him the Subject of their Scorn and Laughter, pointing the Finger each one at him, saying, [Behold the Blind Fool, what fine Sport he maketh us.] All which he patiently endured, wherein he was a Type of Christ, whom his Enemies made the Subject of their Scorn and Malice, Matth, 26.67, 68. and 27.29. David complains he was the Song of the Drunkards, Psal. 69.12.

N. B. 'It is a Wonder how such a Generous Soul as Samson was, could submit to be their Fool in the Play, and did not rather destroy himself, as Cleopatra did herself, from the greatness of her Spirit, disdaining to be derided when she was to be led in Triumph by the Romans, &c.

N. B.